The Long Āgama Sūtra 15: 阿㝹夷經

15.1

佛說長阿含經卷第十一

Dīrghāgama Sūtra, Fascicle Eleven, Spoken by the Buddha

Thus I have heard: One time, the Buddha was staying in the land of Anomiya of Maineya. He was accompanied by a large assembly of 1,250 monks.

15.2

後秦弘始年佛陀耶舍共竺佛念譯

Translated in the Hongshi Era of the Later Qin by Buddhayaśas together with Zhu Fonian

15.3

（一五）第二分阿㝹夷經第十一

(15) Division Two: Anupiya Sūtra, Number Eleven

15.4

如是我聞：

Thus have I heard:

15.5

一時，佛在冥寧國阿㝹夷土，與大比丘眾千二百五十人俱。

At one time the Buddha was in the land of Anupiya in the country of Malla, together with a great assembly of one thousand two hundred and fifty bhikṣus.

15.6

爾時，世尊著衣持鉢，入阿㝹夷城乞食。爾時，世尊默自念言：「我今乞食，於時如早，今宜往詣房伽婆梵志園觀。比丘須時至，然後乞食。」

At that time, the Bhagavat put on his robes, took his bowl, and entered the city of Anupiya to beg for food. At that time, the Bhagavat thought to himself: 'It is still early for me to beg for food. I should now go to the park of the brahmacārin Bhargava. The bhikṣus must wait until the time arrives, and only then beg for food.'

It was then that the Bhagavān put on his robe and took his bowl into the city of Anomiya to solicit alms. The Bhagavān then silently thought, “It’s too early in the day to solicit alms now. It would be better to visit the Wanderer Bhārgava’s park. I’ll solicit alms when it’s the right time for a monk to do so.”

15.7

爾時，世尊即詣彼園，時，彼梵志遙見佛來，即起奉迎，共相問訊，言：「善來，瞿曇！不面來久，今以何緣乃能屈顧？唯願瞿曇就此處坐！」爾時，世尊即就其坐。

At that time, the Bhagavat went directly to that park. Then that brahmacārin saw the Buddha coming from afar, and immediately arose to welcome him. They exchanged greetings, and he said: 'Welcome, Gautama! It has been long since we met. For what reason have you now condescended to visit? May Gautama take this seat!' At that time, the Bhagavat sat down upon that seat.

The Bhagavān then went to that park. The wanderer there saw the Buddha coming from a distance, got up to meet him respectfully, and exchanged greetings with him. “Welcome, Gautama! It’s been a while since you’ve been here. What brings you to visit me? Please, Gautama, make yourself a seat here!” The Bhagavān then prepared a seat for himself.

15.8

時，彼梵志於一面坐，白世尊言：「先夜隸車子善宿比丘來至我所，語我言：『大師！我不於佛所修梵行也。所以然者？佛疎外我。』彼人見向說瞿曇過，雖有此言，我亦不受。」

Then that brahmacārin sat to one side and said to the Bhagavat: 'Last night the Licchavi son, the bhikṣu Sunakkhatta, came to my place and said to me: "Great master! I will no longer cultivate the brahmacarya under the Buddha. Why is that? The Buddha treats me as an outsider." That man pointed out the faults of Gautama to me, but although he spoke thus, I did not accept it.'

The wanderer sat to one side and said to the Bhagavān, “Last night, the Licchavi monk Sunakṣatra visited me. He said, ‘Great teacher, I’m not practicing the religious life under the Buddha. Why is that? The Buddha is estranged from me.’ That man openly spoke of you as mistaken, though I didn’t accept it on his word.”

15.9

佛告梵志：「彼善宿所言，知汝不受耳。昔我一時在毗舍離獼猴池側集法堂上，時，此善宿來至我所，語我言：『如來外我，我不於如來所修梵行也。』我時告曰：『汝何故言：我不於如來所修梵行，如來外我耶？』善宿報我言：『如來不為我現神足變化。』

The Buddha told the brahmacārin: 'Regarding what that Sunakkhatta said, I knew you would not accept it. In the past, once when I was staying at Vaiśālī by the side of the Monkey Pond in the assembly hall of the Dharma, this Sunakkhatta came to where I was and said to me: "The Tathāgata treats me as an outsider; I will not cultivate the brahmacarya under the Tathāgata." I then told him: "Why do you say: 'I will not cultivate the brahmacarya under the Tathāgata, for the Tathāgata treats me as an outsider'?" Sunakkhatta replied to me: "The Tathāgata does not manifest miracles of ṛddhi for me."

The Buddha told the wanderer, “I knew you wouldn’t accept what Sunakṣatra says. Once when I was staying near Monkey Lake of Vaiśālī, there was a meeting in the Dharma hall. This Sunakṣatra came to me and said, ‘The Tathāgata is estranged from me. I won’t practice the religious life under Gautama.’

“I asked him, ‘Why do you say, “I won’t practice the religious life under the Tathāgata because the he is estranged from me”?’

“Sunakṣatra replied to me, ‘The Tathāgata hasn’t demonstrated miraculous abilities or miracles for me.’

15.10

「時，我語言：『吾可請汝於我法中淨修梵行，當為汝現神足耶？』復當語我：『如來當為我現神足變化，然後我當修梵行耶？』時，善宿報我言：『不也。世尊！』佛告善宿：『我亦不語汝言：汝於我法中淨修梵行，當為汝現神足變化；汝亦不言為我現神足者，當修梵行。云何，善宿！如汝意者，謂如來能現神足、為不能現耶？我所說法，彼法能得出要，盡苦際不耶？』善宿白佛言：『如是，世尊！如來能現神足，非為不能，所可說法，能得出要，盡諸苦際，非為不盡。』『是故，善宿！我所說法修梵行者，能現神足，非為不能，出要離苦，非不能離，汝於此法欲何所求？』

'At that time, I said to him: "Did I ever invite you, saying: 'Purity cultivate the brahmacarya within my Dharma, and I shall manifest ṛddhi for you'? Or did you ever say to me: 'The Tathāgata must manifest miracles of ṛddhi for me, and only then shall I cultivate the brahmacarya'?" At that time, Sunakkhatta replied to me: "No, Bhagavat!" The Buddha told Sunakkhatta: "I did not say to you: 'Cultivate the brahmacarya purely within my Dharma, and I shall manifest miracles of ṛddhi for you,' nor did you say: 'If you manifest ṛddhi for me, I shall cultivate the brahmacarya.' What do you think, Sunakkhatta? In your opinion, is the Tathāgata able to manifest ṛddhi, or is he unable to manifest it? Does the Dharma taught by me provide an escape and exhaust the limits of suffering, or does it not?" Sunakkhatta said to the Buddha: "Indeed, Bhagavat! The Tathāgata is able to manifest ṛddhi, it is not that he cannot; the Dharma taught by him provides an escape and exhausts all limits of suffering, it is not that it does not." "Therefore, Sunakkhatta! For one who cultivates the brahmacarya according to the Dharma I teach, I can manifest ṛddhi, it is not that I cannot, and it provides an escape and frees from suffering, it is not that it does not. What more do you seek in this Dharma?"'

“I said, ‘Did I ask that you to purely cultivate the religious life according to my teaching if I demonstrate my miraculous abilities for you? Did you say to me, “I will practice the religious life after the Tathāgata demonstrates miraculous abilities and miracles for me”?’

“Sunakṣatra replied, ‘No, Bhagavān.’

“I told Sunakṣatra, ‘But I didn’t say to you, ‘You practice the religious life under my teaching, and I will demonstrate miraculous abilities and miracles for you.’ Nor did you say, ‘I’ll cultivate the religious life when you demonstrate miraculous abilities for me.’

“‘How is it, Sunakṣatra? What do you think? Can the Tathāgata demonstrate miraculous abilities, or can’t he? Can one use the Dharma that I teach to escape and reach the end of suffering?’

“Sunakṣatra said to me, ‘Yes, Bhagavān. The Tathāgata can demonstrate miraculous abilities. It’s not that he can’t. One can use the Dharma that he teaches to escape and reach the end of suffering. It’s not that they can’t.’

“‘So, Sunakṣatra, someone who cultivates the religious life under my teaching can demonstrate miraculous abilities. It’s not that they can’t. They can escape from suffering. It’s not that they can’t escape it. What do you seek from this teaching?’

15.11

「善宿言：『世尊！不能隨時教我，我父祕術，世尊盡知，悋不教我。』佛言：『善宿！我頗曾言：汝於我法中修梵行者，教汝父術耶？汝頗復言：教我父術者，當於佛所修梵行耶？』答曰：『不也。』『是故，善宿！我先無此言，汝亦無言，今者何故作此語耶？云何，善宿！汝謂如來能說汝父祕術，為不能說耶？所可說法，能得出要，盡苦際不耶？』善宿報言：『如來能說父之祕術，非為不能；說法出要，能盡苦際，非為不能。』佛告善宿：『若我能說汝父祕術，亦能說法出要離苦，汝於我法中復欲何求？』又告善宿：『汝先於毗舍離跋闍土地，無數方便，稱歎如來，稱歎正法，稱歎眾僧。譬如有人八種稱歎彼清涼池，使人好樂：一冷，二輕，三柔，四清，五甘，六無垢，七飲無饜，八便身。汝亦如是，於毘舍離跋闍土，稱歎如來，稱歎正法，稱歎眾僧，使人信樂。善宿！當知今汝退者，世間當復有言：善宿比丘多有知識，又是世尊所親，亦是世尊弟子，不能盡形淨修梵行，捨戒就俗處，卑陋行。』梵志！當知我時備語，不順我教，捨戒就俗。

'Sunakkhatta said: "The Bhagavat is unable to instruct me according to my needs. The Bhagavat knows all of my father's secret arts, but is stingy and does not teach them to me." The Buddha said: "Sunakkhatta! Did I ever say: 'If you cultivate the brahmacarya within my Dharma, I will teach you your father's arts'? Or did you ever say: 'If you teach me my father's arts, I will cultivate the brahmacarya under the Buddha'?" He answered: "No." "Therefore, Sunakkhatta! I made no such statement previously, nor did you make such a statement. Why do you make such a claim now? What do you think, Sunakkhatta? Do you believe that the Tathāgata is able to explain your father's secret arts, or unable to explain them? Does the Dharma taught provide an escape and exhaust the limits of suffering, or not?" Sunakkhatta replied: "The Tathāgata is able to explain my father's secret arts, it is not that he cannot; in teaching the Dharma that provides an escape, he is able to exhaust the limits of suffering, it is not that he cannot." The Buddha told Sunakkhatta: "If I am able to explain your father's secret arts, and also able to teach the Dharma that provides an escape and frees from suffering, what more do you seek within my Dharma?" Further, I told Sunakkhatta: "Previously, in the Vṛji territory of Vaiśālī, by countless skillful means you praised the Tathāgata, praised the true Dharma, and praised the saṅgha of bhikṣus. Just as when someone praises a cool pond in eight ways to make people delight in it: first, it is cold; second, it is light; third, it is soft; fourth, it is clear; fifth, it is sweet; sixth, it is without impurity; seventh, drinking it brings no revulsion; eighth, it benefits the body. In the same way, in the Vṛji territory of Vaiśālī, you praised the Tathāgata, praised the true Dharma, and praised the saṅgha of bhikṣus, causing people to have faith and rejoice. Sunakkhatta! You should know that if you fall back now, people in the world will say: 'The bhikṣu Sunakkhatta had great learning, and was close to the Bhagavat, and was also a disciple of the Bhagavat, yet he was unable to purely cultivate the brahmacarya to the end of his life, but abandoned the precepts, returned to the household life, and engaged in low and vulgar behavior.'" Brahmacārin! You should know that at that time I gave him full warning, but he did not follow my instruction, abandoned the precepts, and returned to secular life.'

“‘Sunakṣatra said, ‘Bhagavān, you aren’t able to teach me the mystery of my father at the appropriate time. The Bhagavān fully knows it, but he holds back and doesn’t teach it to me.’

“‘I said, ‘Sunakṣatra, did I say before, “If you practice the religious life under my teaching, I will teach you the mystery of your father?” Did you say, “Teach me the mystery of my father, and I will practice the religious life under the Buddha.”’

“He answered, ‘No.’

“‘Therefore, Sunakṣatra, I said none of these things before, and you said none of them. Why are you saying this now? How is it, Sunakṣatra? Do you think the Tathāgata can teach you the mystery of your father, or can’t he? Can one use the Dharma he teaches to escape and reach the end of suffering?’

“Sunakṣatra replied, ‘The Tathāgata can teach me the mystery of my father. It’s not that he can’t. One can use his Dharma to escape and reach the end of suffering. It’s not that they can’t.’

“I asked Sunakṣatra, ‘If I can teach you the mystery of your father, and one can use the Dharma I teach to escape from suffering, then what more do you seek from my teaching?’

“I also told Sunakṣatra, ‘Back at Vaiśālī in the land of the Vṛji, you praised the Tathāgata, the correct Dharma, and the Saṅgha in countless ways. It was like someone praising the eight ways that a clear pool delights people: “It’s cool, light, gentle, clear, sweet, and clean. One can drink it without tire, and it refreshes the body.’ You were likewise. At Vaiśālī in the land of the Vṛji, you praised the Tathāgata, the correct Dharma, and the Saṅgha, which made people feel confident about them.

“Sunakṣatra, you should know that now you’ve reversed yourself, the world will again say, ‘The monk Sunakṣatra has many friends. He’s close to the Bhagavān, and he’s the Bhagavān’s disciple, but he can’t purely practice the religious life his entire life. He’ll abandon the precepts and return to the lay life and inferior practices.’”

“Wanderer, you should know that after I had this talk with him, he didn’t follow my instruction. He abandoned the precepts and returned to the lay life.

15.12

「梵志！一時，我在獼猴池側法講堂上，時，有尼乾子，字伽羅樓，在彼處止，人所宗敬，名稱遠聞，多有知識，利養備具。時，善宿比丘著衣持鉢，入毗舍離城乞食，漸漸轉到尼乾子所。爾時，善宿以深遠義問尼乾子，彼不能答，便生瞋恚。善宿自念：『我觸嬈此人，將無長夜有苦惱報耶？』梵志！當知時善宿比丘於乞食後，執持衣鉢，來至我所，頭面禮足，在一面坐，善宿爾時亦不以此緣告我，我語之曰：『愚人！汝寧可自稱為沙門釋子耶？』善宿尋報我言：『世尊！何故稱我為愚？不應自稱為釋子耶？』我告之曰：『愚人！汝曾往至尼乾子所問深遠義，彼不能報，便生瞋恚。汝時自念：我今觸此尼乾，將無長夜有苦惱報耶？汝有是念不？』

'Brahmacārin! Once, when I was in the hall for teaching the Dharma beside the Monkey Pond, there was a Nirgrantha named Kalārakamattuka who dwelt there, respected by the people, renowned far and wide, with many acquaintances, well provided with material support. At that time, the bhikṣu Sunakkhatta put on his robes, took his bowl, and entered the city of Vaiśālī to beg for food, and gradually went to the place of the Nirgrantha. At that time, Sunakkhatta asked the Nirgrantha about profound meanings, but he could not answer and became angry. Sunakkhatta thought to himself: "I have provoked this man; might this not bring me the retribution of suffering through the long night?" Brahmacārin! You should know that after begging for food, the bhikṣu Sunakkhatta took his robes and bowl and came to where I was, bowed his head to my feet, and sat to one side. Sunakkhatta did not tell me about this matter at that time, but I said to him: "Foolish man! How can you call yourself a śramaṇa, a son of the Śākya?" Sunakkhatta immediately replied to me: "Bhagavat! Why do you call me foolish, and say that I should not call myself a son of the Śākya?" I told him: "Foolish man! You went to the place of the Nirgrantha and asked about profound meanings. He could not answer and became angry. You then thought to yourself: 'I have now provoked this Nirgrantha; might this not bring me the retribution of suffering through the long night?' Did you have such a thought or not?"'

“Wanderer, I was once at the Dharma meeting hall that’s beside Monkey Lake. There was a Nirgrantha disciple named Kalāra who had stopped there. He was respected by people, and his fame was far-reaching. He had many friends who provided him with offerings. At the time, the monk Sunakṣatra had put on his robe and took his bowl into Vaiśālī to solicit alms. He made his way on the alms round until he met this Nirgrantha disciple.

“Sunakṣatra then asked the Nirgrantha disciple about a profound subject. He couldn’t answer and became angry. Sunakṣatra thought to himself, ‘I’ve bothered this man. Won’t this lead to a result of suffering that will last a long time?’

“Wanderer, you should know that when the monk Sunakṣatra was finished soliciting alms, he took his robe and bowl and returned to me. He bowed to my feet and sat to one side. Sunakṣatra then told me about what had happened. I said to him, ‘You fool! Wouldn’t you rather call yourself an ascetic Śākyan disciple?’

“Sunakṣatra quickly replied, ‘Bhagavān, why call me a fool? Shouldn’t I call myself a Śākyan disciple?’

“I told him, ‘Fool, you’ve already gone and questioned that Nirgrantha disciple about a profound subject. He couldn’t answer it, so he became angry. Then you thought to yourself, ‘Now, I’ve bothered this Nirgrantha disciple. Won’t this lead to a result of suffering that will last a long time?’ You had that thought, didn’t you?”

15.13

「善宿白佛言：『彼是羅漢，何緣乃有此嫉恚心？』我時答曰：『愚人！羅漢何緣有嫉恚心？非我羅漢有嫉恚心，汝今自謂彼是羅漢，彼有七苦行，長夜執持。何謂七？一盡形壽不著衣裳。二盡形壽不飲酒食肉，而不食飯及與[麩-夫+少]麵。三盡形壽不犯梵行。四盡形壽毗舍離有四石塔——東名憂園塔、南名象塔、西名多子塔、北名七聚塔；盡形不離四塔，為四苦行，而彼後當犯此七苦行已，於毗舍離城外命終。譬如野干疥癩衰病，死丘塚間，彼尼乾子亦復如是；自為禁法，後盡犯之。本自誓言：盡形不著衣服，後還著衣。本自誓言：盡形壽不飲酒噉肉，不食飯及[麩-夫+少]麵，而後盡食。本自誓言：不犯梵行，而後亦犯。本言：不越四塔——東憂園塔、南象塔、西多子塔、北七聚塔；今盡遠離不復親近。彼人自違此七誓已，出毘舍離城，塚間命終。』佛告善宿曰：『愚人！汝不信我言，汝自往觀，自當知耳。』」

'Sunakkhatta said to the Buddha: "He is an arhat; on what grounds could he have this mind of jealousy and anger?" I then answered: "Foolish man! On what grounds would an arhat have a mind of jealousy and anger? My arhats do not have a mind of jealousy and anger. You yourself now consider him an arhat. He has seven austerities that he has observed throughout the long night. What are the seven? First, for the rest of his life he wears no clothes. Second, for the rest of his life he drinks no wine and eats no meat, nor does he eat cooked rice or parched grain and flour. Third, for the rest of his life he does not violate the brahmacarya. Fourth, for the rest of his life—Vaiśālī has four stone stūpas: in the east, the stūpa of the Śoka Park; in the south, the Elephant Stūpa; in the west, the Bahuputraka Stūpa; in the north, the Saptāmraka Stūpa; for the rest of his life he does not depart from these four stūpas, making four austerities. Yet later, having violated these seven austerities, he will die outside the city of Vaiśālī. Just as a mangy, diseased kroṣṭuka dies among mounds and graves, so too will that Nirgrantha; having established prohibitions for himself, he will later violate them all. Originally he made a vow: 'For the rest of my life I will wear no clothes,' but later he will wear clothes again. Originally he made a vow: 'For the rest of my life I will drink no wine and eat no meat, nor eat cooked rice or parched grain and flour,' but later he will eat them all. Originally he made a vow: 'I will not violate the brahmacarya,' but later he will violate it. Originally he said: 'I will not transgress the four stūpas: the eastern Śoka Park Stūpa, the southern Elephant Stūpa, the western Bahuputraka Stūpa, and the northern Saptāmraka Stūpa,' but now he will depart far away and no longer stay near them. Having himself broken these seven vows, he will go out of the city of Vaiśālī and die among the graves." The Buddha told Sunakkhatta: "Foolish man! If you do not believe my words, you can go and observe for yourself, and you will know."'

“Sunakṣatra said to me, ‘He was an arhat. What reason was there for him to feel hateful?’

“I then answered, ‘Fool, what reason is there for an arhat to feel hateful? No arhat of mine has hateful feelings. Now, you say yourself, ‘He is an arhat.’ He practices the seven kinds of asceticism, which he has upheld for a long time. What are the seven?

“First, one doesn’t wear clothing for their entire life. Second, one doesn’t drink alcohol, eat meat, or eat rice or wheat flour for their entire life. Third, one doesn’t violate the religious life for their entire life. Fourth [to seventh], one doesn’t go beyond the four shrines of Vaiśālī, which are the eastern stone shrine called Mourning Park, the southern stone shrine called Elephant, the western stone shrine called Many Children, and the northern stone shrine called Seven Copse. They do this their entire life. This makes four ascetic practices. He’ll violate these seven ascetic practices and die while living outside of Vaiśālī.

“‘That Nirgrantha disciple will be like a jackal weakened by a skin disease when he dies on a burial mound in a cemetery. He’ll violate all his own teaching’s rules. He vowed to himself, ‘I won’t wear clothes for my entire life,’ but he’ll return to wearing clothes. He vowed to himself, ‘I won’t drink alcohol, eat meat, or eat rice or wheat flour,’ but he’ll eat all of them. He vowed to himself, ‘I won’t violate the religious life,’ but he’ll violate it. He vowed, ‘I won’t go beyond the four shrines, the eastern Mourning Park shrine, the southern Elephant shrine, the western Many Children shrine, and the northern Seven Copse shrine.’ But far from them and doesn’t stay nearby. That man will contradict his own seven vows, leave the city of Vaiśālī, and his life will end in a cemetery.’

“I told Sunakṣatra, ‘Fool, if you don’t believe what I say, go investigate it and realize it for yourself.’

15.14

佛告梵志：「一時，比丘善宿著衣持鉢，入城乞食，乞食已，還出城，於空塚間見尼乾子於彼命終。見已，來至我所，頭面禮足，在一面坐，不以此事而語我言。梵志！當知我爾時語善宿曰：『云何，善宿！我先所記尼乾子如我語不？』對曰：『如是，如世尊言。』梵志！當知我與善宿現神通證，而彼言：『世尊不為我現。』

The Buddha told the brahmacārin: 'Once, the bhikṣu Sunakkhatta put on his robes, took his bowl, and entered the city to beg for food. Having begged for food, he went back out of the city, and among the deserted graves saw that Nirgrantha who had died there. Having seen him, he came to my place, bowed his head to my feet, and sat to one side, without speaking of this matter to me. Brahmacārin! You should know that at that time I said to Sunakkhatta: "How is it, Sunakkhatta? Did what I previously predicted regarding the Nirgrantha happen as I said or not?" He answered: "It was so, as the Bhagavat said." Brahmacārin! You should know that I demonstrated the proof of abhijñā to Sunakkhatta, yet he said: "The Bhagavat does not manifest them for me."'

The Buddha told the wanderer, “One day, the monk Sunakṣatra put on his robe and took his bowl into the city to solicit alms. After soliciting alms, he left the city as he returned. He saw the Nirgrantha disciple’s life had ended in an empty cemetery. Seeing that, he came to me, bowed his head at my feet, and sat to one side, but that wasn’t what he spoke to me about.

“Wanderer, you should know, I said to Sunakṣatra, ‘How is it, Sunakṣatra? Did my prediction about that Nirgrantha disciple turn out to be true?’

“He replied, ‘Yes, it was as the Bhagavān said.’

“Wanderer, you should know, I had demonstrated evidence of my miraculous abilities to Sunakṣatra, yet he said, ‘The Bhagavān didn’t demonstrate them for me.’

15.15

「又一時，我在冥寧國白土之邑，時有尼乾子，名究羅帝，在白土住，人所宗敬，名稱遠聞，多得利養。時，我著衣持鉢，入城乞食，時善宿比丘隨我後行，見究羅帝尼乾子在糞堆上伏舐糠糟。梵志！當知時善宿比丘見此尼乾子在糞堆上伏舐糠糟已，作是念言：『世間諸有阿羅漢、向阿羅漢道者無有及此，此尼乾子其道最勝，所以者何？此人苦行乃能如是，除捨憍慢，於糞堆上伏舐糠糟。』

'At another time, I was in the settlement of White Earth in the country of Meṇḍhaka. At that time, there was a Nirgrantha named Koraṭṭhaka living in White Earth, who was revered by the people, renowned far and wide, and received much material support. At that time, I put on my robes, took my bowl, and entered the town to beg for food. At that time, the bhikṣu Sunakkhatta followed behind me, and saw the Nirgrantha Koraṭṭhaka crouching on a dung heap, licking chaff and dregs. Brahmacārin! You should know that when the bhikṣu Sunakkhatta saw this Nirgrantha crouching on a dung heap and licking chaff and dregs, he thought: "Among all the arhats in the world and those on the path to becoming arhats, none can equal this man. This Nirgrantha's path is supreme. Why? Because this man's ascetic practice can be like this: abandoning arrogance, he crouches on a dung heap and licks chaff and dregs."'

“Another time, I was at a town of the White Land in Maineya. A Nirgrantha disciple named Khoradattika was living there at the time. He was respected by people, his fame was far-reaching, and he received many offerings. I put on my robe and took my bowl into town to solicit alms, and the monk Sunakṣatra followed me. We saw the Nirgrantha disciple Khoradattika on a mound of refuse licking up coarse food.

“Wanderer, you should know that when the monk Sunakṣatra saw this Nirgrantha disciple doing that, he thought, ‘Whether or not there are arhats in the world who follow the arhat’s path, this Nirgrantha disciple’s path is supreme. Why is that? This man’s asceticism is such that he abandons his pride and squats on a mound of refuse licking up coarse food.”

15.16

「梵志！時，我右旋告善宿曰：『汝意愚人！寧可自稱為釋子耶？』善宿白佛言：『世尊！何故稱我為愚？不應自稱為釋子耶？』佛告善宿言：『汝愚人！觀此究羅帝蹲糞堆上伏食糠糟，汝見已，作是念：諸世間阿羅漢及向羅漢者，此究羅帝最為尊上，所以者何？今此究羅帝乃能苦行，除捨憍慢，蹲糞堆上伏舐糠糟。汝有是念不？』答我言：『實爾。』善宿又言：『何故？世尊！於阿羅漢所生嫉妬心。』佛告愚人：『我不於羅漢所生嫉妬心，何為於羅漢所生嫉妬心？汝今愚人！謂究羅帝真阿羅漢，此人却後七日當腹脹命終，生起屍餓鬼中，常苦飢餓，其命終後，以葦索繫抴於塚間。汝若不信者，可先往語之。』

'Brahmacārin! At that time, I turned to the right and said to Sunakkhatta: "You foolish person! Can you still call yourself a son of the Śākya?" Sunakkhatta said to the Buddha: "Bhagavat! Why do you call me foolish, and say that I should not call myself a son of the Śākya?" The Buddha told Sunakkhatta: "You foolish person! Seeing this Koraṭṭhaka crouching on a dung heap and eating chaff and dregs, you thought: 'Among all the arhats in the world and those on the path to arhatship, this Koraṭṭhaka is the most supreme. Why? Because this Koraṭṭhaka can perform such austerities, abandoning arrogance, crouching on a dung heap and licking chaff and dregs.' Did you have such a thought or not?" He replied to me: "Indeed I did." Sunakkhatta further said: "Why, Bhagavat, do you harbor jealousy toward an arhat?" The Buddha told the foolish man: "I do not harbor jealousy toward an arhat; why would I harbor jealousy toward an arhat? You foolish man, you consider Koraṭṭhaka a true arhat! This man, after seven days, will die of a swollen belly and be born among the hungry ghosts who reanimate corpses, always suffering from hunger. After he dies, he will be dragged by a reed rope to the graveyard. If you do not believe it, you may go and tell him beforehand."'

“Wanderer, when he was walking on my right, I told Sunakṣatra, ‘You fool, wouldn’t you rather call yourself a Śākyan disciple?’

“Sunakṣatra said to me, ‘Why do you call me a fool, Bhagavān? Shouldn’t I call myself a Śākyan disciple?’

“I told Sunakṣatra, ‘You fool, look at this Khoradattika squatting on a mound of refuse eating coarse food. Seeing that, you thought, “Whether the world has arhats and those who follow the arhat’s path, this Khoradattika is supreme. Why is that? Now, this Khoradattika’s asceticism can abandon pride and squat on a mound of refuse licking up coarse food.” Didn’t you have that thought?’

“He answered me, ‘That’s true.’

“Sunakṣatra also said, ‘Why does the Bhagavān feel jealous of an arhat?’

“I told that fool, ‘It’s not that I feel jealous of an arhat. How could I be jealous of an arhat? You’re a fool, taking that Khoradattika to be a real arhat. In seven days, that man’s belly will swell up, and his life will end. He’ll be born as a corporeal hungry ghost that constantly suffers from hunger and thirst. After his life ends, he’ll be dragged to the cemetery with a reed cord. If you don’t believe me, you can go and tell him beforehand.’

15.17

「時，善宿即往詣究羅帝所，說言：『彼沙門瞿曇記汝：却後七日當腹脹命終，生起屍餓鬼中，死已以葦索繫抴於塚間。』善宿復白：『汝當省食，勿使彼言當也。』梵志！當知時究羅帝至滿七日腹脹而死，即生起屍餓鬼中，死屍以葦索繫抴於塚間。爾時，善宿聞佛語已，屈指計日，至七日已，時，善宿比丘即往至裸形村中，到已，問其村人曰：『諸賢！究羅帝今何所在？』報曰：『已取命終。』問曰：『何患命終耶？』答曰：『腹脹。』問曰：『云何殯送？』答曰：『以葦索繫抴於塚間。』

'Then Sunakkhatta went immediately to Koraṭṭhaka and said: "That śramaṇa Gautama predicts of you: 'After seven days, you will die of a swollen belly and be born among the hungry ghosts who reanimate corpses, and after dying, you will be dragged by a reed rope to the graveyard.'" Sunakkhatta further said: "You should reduce your food, so as not to let his words come true." Brahmacārin! You should know that when the seven days were complete, Koraṭṭhaka died of a swollen belly, and was immediately born among the hungry ghosts who reanimate corpses, and his dead corpse was dragged by a reed rope to the graveyard. At that time, Sunakkhatta, having heard the Buddha's words, bent his fingers and counted the days. When the seven days were completed, the bhikṣu Sunakkhatta went immediately to the village of the naked ascetics. Arriving there, he asked the villagers: "Good sirs! Where is Koraṭṭhaka now?" They replied: "He has already passed away." He asked: "What ailment caused his death?" They replied: "A swollen belly." He asked: "How was he taken to burial?" They replied: "He was dragged with a reed rope to the graveyard."'

“Sunakṣatra then visited Khoradattika and told him, ‘The ascetic Gautama has predicted that in seven days your belly will swell up, and you’ll die. You’ll be born as a corporeal hungry ghost, and you’ll be dragged to a cemetery with a reed cord after you die.’

“Sunakṣatra also said, ‘You should examine your food to prevent what he says from happening.’

“Wanderer, you should know that when seven days had passed, Khoradattika’s belly swelled up, and he died. He was then born as a corporeal hungry ghost. When that corpse died, he was dragged to the cemetery with a reed cord.

“After Sunakṣatra heard what I said, he counted the days on his fingers. When the seventh days arrived, the monk Sunakṣatra went to the naked ascetic’s village. Upon arriving, he asked the villagers, ‘Good men, where is Khoradattika?’

“They replied, ‘His life has ended.’

“He asked, ‘What trouble caused his life to end?’

“They answered, ‘His belly swelled up.’

“He asked, ‘How was his body moved?’

“They answered, ‘He was dragged to the cemetery with a reed cord.’

15.18

「梵志！時，善宿聞此語已，即往塚間，欲至未至，時，彼死屍竝動膝脚，忽爾而蹲，時彼善宿故前到死屍所，語言：『究羅帝！汝命終耶？』死屍答言：『我已命終。』問曰：『汝以何患命終？』死屍答言：『瞿曇記我，七日後腹脹命終，我如其言，至滿七日，腹脹命終。』善宿復問：『汝生何處？』屍即報言：『彼瞿曇所記，當生起屍餓鬼中，我今日生起屍餓鬼中。』善宿問曰：『汝命終時，云何殯送？』屍答曰：『瞿曇所記，以葦索繫抴於塚間，實如彼言，以葦索繫抴於塚間。』時，死屍語善宿曰：『汝雖出家，不得善利。瞿曇沙門說如此事，汝常不信。』作是語已，死屍還臥。

"Brahmacārin, then Sunakkhatta, having heard these words, went at once to the cemetery. When he was just about to arrive, that corpse moved its knees and feet together, and suddenly squatted. At that time Sunakkhatta went forward to where the corpse was, and said to it: 'Koraṭṭha, are you dead?' The corpse replied: 'I am dead.' He asked: 'Of what illness did you die?' The corpse replied: 'Gautama predicted of me that after seven days I would die of a swollen belly. In accordance with his words, when the seven days were complete, I died of a swollen belly.' Sunakkhatta asked again: 'Where were you reborn?' The corpse answered: 'As that Gautama predicted, that I would be reborn among the corpse-raising hungry ghosts, today I have been reborn among the corpse-raising hungry ghosts.' Sunakkhatta asked: 'When you died, how was your burial handled?' The corpse replied: 'Gautama predicted that I would be dragged into the cemetery bound with reed ropes. Truly, as he said, I was dragged into the cemetery bound with reed ropes.' Then the corpse said to Sunakkhatta: 'Though you have gone forth, you have not gained the good benefit. When the śramaṇa Gautama spoke of such matters, you constantly disbelieved him.' Having spoken these words, the corpse lay down again.

“Wanderer, when he learned that, Sunakṣatra went to the cemetery. Before he reached it, that corpse moved its legs at the knee and suddenly squatted. Sunakṣatra then approached the corpse and said, ‘Khoradattika, has your life ended?’

“The corpse said, ‘My life has ended.’

“He asked, ‘What trouble caused your life to end?’

“The corpse answered, ‘Gautama predicted that in seven days my belly would swell up, and my life would end. It was as he said. When the seventh day arrived, my belly swelled up, and my life ended.’

“Sunakṣatra also asked, ‘Where were you born?’

“The corpse replied, ‘Just as Gautama predicted that I would be born among corporeal hungry ghosts, I was born today as a corporeal hungry ghost.’

“Sunakṣatra asked, ‘When your life ended, how was your body moved?’

“The corpse answered, ‘Just as Gautama predicted, it was dragged to the cemetery with a reed cord. It really was as he said. I was dragged to the cemetery with a reed cord.’

“The corpse said to Sunakṣatra, ‘Even though you left home, you’ve gotten no good benefit from it. The ascetic Gautama predicted these events, but you constantly disbelieve him.’ After saying that, the corpse laid back down.

15.19

「梵志！時，善宿比丘來至我所，頭面禮足，在一面坐，不以此緣語我，我尋語曰：『如我所記，究羅帝者實爾以不？』答曰：『實爾，如世尊言。』梵志！我如是數數為善宿比丘現神通證，而彼猶言：『世尊不為我現神通。』」

"Brahmacārin, then the bhikṣu Sunakkhatta came to where I was, bowed his head at my feet, and sat to one side. He did not tell me of these events. I presently said to him: 'Just as I predicted of Koraṭṭha, was it really so or not?' He answered: 'It was truly so, as the Bhagavat said.' Brahmacārin, in this manner I repeatedly showed miracles of supernormal power to the bhikṣu Sunakkhatta, yet he still said: 'The Bhagavat does not show me supernormal power.'"

“Wanderer, the monk Sunakṣatra then came to me, bowed his head at my feet, and sat to one side, but that wasn’t what he spoke to me about. I quickly said, ‘My prediction about Khoradattika turned out to be true, didn’t it?’

“He answered, ‘It really was as the Bhagavān said.’

“Wanderer, thus did I demonstrate evidence of my miraculous abilities to the monk Sunakṣatra on numerous occasions, yet he still says, ‘The Bhagavān didn’t demonstrate miraculous abilities for me.’”

15.20

佛告梵志：「我於一時在獼猴池法講堂上，時有梵志，名曰波梨子，在彼處止，人所宗敬，名稱遠聞，多有利養，於毘舍離大眾之中，作如是說：『沙門瞿曇自稱智慧，我亦智慧；沙門瞿曇自稱神足，我亦有神足；沙門瞿曇得超越道，我亦得超越道。我當與彼共現神足，沙門現一，我當現二；沙門現二，我當現四；沙門現八，我現十六；沙門現十六，我現三十二；沙門現三十二，我現六十四。隨彼沙門所現多少，我盡當倍。』

The Buddha told the brahmacārin: "Once I was staying at the Markaṭahrada hall of the Dharma. At that time there was a brahmacārin named Pāṭikaputta living there, respected and revered by people, of far-reaching fame, and receiving abundant offerings. In the midst of the great assembly at Vaiśālī, he spoke in this way: 'The śramaṇa Gautama claims to have wisdom, and I too have wisdom. The śramaṇa Gautama claims to have ṛddhi, and I too have ṛddhi. The śramaṇa Gautama has attained the transcendent path, and I too have attained the transcendent path. I will display ṛddhi together with him: if the śramaṇa displays one, I will display two; if the śramaṇa displays two, I will display four; if the śramaṇa displays eight, I will display sixteen; if the śramaṇa displays sixteen, I will display thirty-two; if the śramaṇa displays thirty-two, I will display sixty-four. However much or little that śramaṇa displays, I will double it all.'

The Buddha told the wanderer, “I was once in the Dharma meeting hall that’s beside Monkey Lake. At the time, a wanderer named Pāṭiputra had stopped there. He was respected by people, his fame was far-reaching, and he received many offerings. In a large crowd of Vaiśālīs, he made this statement: ‘The ascetic Gautama says he is wise. I am wise, too. The ascetic Gautama says he has miraculous abilities. I have miraculous abilities, too. The ascetic Gautama has achieved the transcendental path. I have achieved the transcendental path, too. He and I will demonstrate miraculous abilities together. The ascetic will demonstrate one ability, and then I will demonstrate two. When the ascetic demonstrates two, I will demonstrate four. When the ascetic demonstrates eight, I will demonstrate 16. When the ascetic demonstrates 16, I will demonstrate 32. When the ascetic demonstrates 32, I will demonstrate 64. However many that that ascetic demonstrates, I will demonstrate twice as many.’

15.21

「梵志！時，善宿比丘著衣持鉢，入城乞食，見波梨梵志於大眾中作如是說：『沙門瞿曇自稱智慧，我亦智慧；沙門瞿曇自稱神足，我亦有神足；沙門瞿曇得超越道，我亦得超越道。我當與彼共現神足，沙門現一，我當現二；沙門現四，我當現八；乃至隨沙門所現多少，我盡能倍。』時，善宿比丘乞食已，來至我所，頭面禮，一面坐，語我言：『我於晨朝著衣持鉢，入城乞食，時，聞毘舍離波梨子於大眾中作是說言：沙門瞿曇有大智慧，我亦有大智慧；沙門瞿曇有神足，我亦有神足；瞿曇現一，我當現二；乃至隨瞿曇所現多少，我盡能倍。』具以此事而來告我，我語善宿言：『彼波梨子於大眾中不捨此語，不捨此見，不捨此慢，來至我所者，終無是處。若彼作是念：我不捨此語，不捨此見，不捨此慢，而至沙門瞿曇所者，彼頭即當破為七分。欲使彼人不捨此語，不捨見慢，而能來者，無有是處。』

"Brahmacārin, at that time the bhikṣu Sunakkhatta put on his robes, took his bowl, and entered the city to beg for food. He saw the brahmacārin Pāṭika speaking in this way in the midst of the great assembly: 'The śramaṇa Gautama claims to have wisdom, and I too have wisdom. The śramaṇa Gautama claims to have ṛddhi, and I too have ṛddhi. The śramaṇa Gautama has attained the transcendent path, and I too have attained the transcendent path. I will display ṛddhi together with him: if the śramaṇa displays one, I will display two; if the śramaṇa displays four, I will display eight; and so forth, however much or little the śramaṇa displays, I can double it all.' Then the bhikṣu Sunakkhatta, having finished begging for food, came to where I was, bowed his head, sat to one side, and said to me: 'In the early morning, I put on my robes, took my bowl, and entered the city to beg for food. At that time, I heard Pāṭikaputta of Vaiśālī speaking in this way in the midst of the great assembly: "The śramaṇa Gautama has great wisdom, and I too have great wisdom. The śramaṇa Gautama has ṛddhi, and I too have ṛddhi. If Gautama displays one, I will display two; and so forth, however much or little Gautama displays, I can double it all."' He came and reported this matter to me in full. I said to Sunakkhatta: 'Without abandoning these words, without abandoning this view, and without abandoning this arrogance, that Pāṭikaputta can never come to where I am; it is an absolute impossibility. If he should think: "Without abandoning these words, without abandoning this view, and without abandoning this arrogance, I will go to where the śramaṇa Gautama is," his head will immediately split into seven pieces. For that person to be able to come without abandoning these words, without abandoning this view and arrogance, is an impossibility.'

“Wanderer, when the monk Sunakṣatra put on his robe and took his bowl into the city to solicit alms, he saw the wanderer Pāṭiputra in that large crowd making this statement, ‘The ascetic Gautama says he is wise. I am wise, too. The ascetic Gautama says he has miraculous abilities. I have miraculous abilities, too. The ascetic Gautama has achieved the transcendental path. I have achieved the transcendental path, too. He and I will demonstrate miraculous abilities together. The ascetic will demonstrate one ability, and then I will demonstrate two … When the ascetic demonstrates four, I will demonstrate eight … However many that that ascetic demonstrates, I will demonstrate twice as many.’

“After Sunakṣatra had solicited alms, he came to me, bowed his head, and sat to one side. He said to me, ‘In the early morning, I put on my robe and took my bowl into the city to solicit alms. I heard the Vaiśālī Pāṭiputra make this statement in a large crowd: “The ascetic Gautama has great wisdom. I have great wisdom, too. The ascetic Gautama has miraculous abilities. I have miraculous abilities, too. … If the ascetic demonstrates one ability, then I will demonstrate two … However many that that ascetic demonstrates, I will demonstrate twice as many.”’

“He came to tell me about these events. I said to Sunakṣatra, ‘That Pāṭiputra didn’t abandon this claim, didn’t abandon this view, and didn’t abandon this arrogance in a large crowd. He will never come to me. If he were to think, ‘I won’t abandon this claim, this view, or this arrogance, but I’ll go to the ascetic Gautama,’ his head would split into seven pieces. It isn’t possible for such a person to come to me who doesn’t abandon such a claim, view, and arrogance.’

15.22

「善宿言：『世尊護口，如來護口。』佛告善宿：『汝何故言：世尊護口，如來護口？』善宿言：『彼波梨子有大威神，有大德力，脫當來者將無現世尊虛耶？』佛告善宿：『如來所言頗有二耶？』對曰：『無也。』又告善宿：『若無二者，汝何故言：世尊護口，如來護口？』善宿白佛言：『世尊為自知見彼波梨子，為諸天來語。』佛言：『我亦自知，亦諸天來語故知，此毘舍離阿由大將，身壞命終，生忉利天。彼來語我言：波梨梵志子不知羞慚，犯戒妄語，在毘舍離，於大眾中作如是誹謗言，阿由陀大將身壞命終，生起屍鬼中，然我實身壞命終，生忉利天。波梨子我先自知，亦諸天來語故知。』佛告愚人善宿：『汝不信我言者，入毘舍離，隨汝唱之，我食後當往詣波梨梵志子所。』」

"Sunakkhatta said: 'May the Bhagavat guard his speech! May the Tathāgata guard his speech!' The Buddha told Sunakkhatta: 'Why do you say: "May the Bhagavat guard his speech, may the Tathāgata guard his speech"?' Sunakkhatta said: 'That Pāṭikaputta has great majestic power and great virtued strength; if he should perchance come, would that not make the Bhagavat's words false?' The Buddha told Sunakkhatta: 'Can the words of the Tathāgata ever be divided in two?' He replied: 'No.' The Buddha further told Sunakkhatta: 'If they cannot be divided in two, why do you say: "May the Bhagavat guard his speech, may the Tathāgata guard his speech"?' Sunakkhatta said to the Buddha: 'Does the Bhagavat himself know and see that Pāṭikaputta, or did devas come and tell you?' The Buddha said: 'I know it myself, and I also know it because devas came and told me. The general Ayodhyā of this Vaiśālī, with the breakup of the body and the end of life, was reborn in Trāyastriṃśa Heaven. He came and told me: "The brahmacārin Pāṭikaputta knows no shame; breaking the precepts, he tells lies. In Vaiśālī, in the midst of the great assembly, he uttered such slander, saying: 'The general Ayodhyā, with the breakup of his body and the end of life, was reborn among the corpse-raising ghosts.' Yet I truly, with the breakup of the body and the end of life, was reborn in Trāyastriṃśa Heaven." Pāṭikaputta I already knew myself, and I also knew because devas came and told me.' The Buddha told the foolish man Sunakkhatta: 'If you do not believe my words, enter Vaiśālī and announce it as you please: after the meal, I will go to where the brahmacārin Pāṭikaputta is.'"

“Sunakṣatra said, ‘Bhagavān, watch what you say! Tathāgata, watch what you say!’

“I asked Sunakṣatra, ‘Why do you say, “Bhagavān, watch what you say! Tathāgata, watch what you say!”?’

“Sunakṣatra said, ‘That Pāṭiputra has great power and great virtue. If he were free to come here, mightn’t he demonstrate that the Bhagavān is false?’

“I told Sunakṣatra, ‘Has the Tathāgata said that there could be two [Buddhas]?’

“He responded, ‘He hasn’t.’

“I told Sunakṣatra, ‘If there couldn’t be two [Buddhas], why are you saying, “Bhagavān, watch what you say! Tathāgata, watch what you say!”?’

“Sunakṣatra said to the Buddha, ‘The Bhagavān knows and sees himself that the gods come and talk to Pāṭiputra.’

“I said, ‘I know for myself, and I also know because gods come and talk to me. When the great Vaiśālī general Ajita’s body broke up and his life ended, he was born in the Trāyastriṃśa Heaven. He came to me and said, “The wanderer Pāṭiputra knows no modesty and violates the precept against false speech. In a large crowd at Vaiśālī, he thus slandered me, ‘When the great general Ajita’s body broke up and his life ended, he was born as a corporeal demon.’ But when my body broke up and my life ended, I was actually born in the Trāyastriṃśa Heaven.” I already knew about Pāṭiputra, and I knew because the gods came to tell me about him.’

15.23

佛告梵志：「時，彼善宿過其夜已，著衣持鉢，入城乞食。時，彼善宿向毘舍離城中眾多婆羅門、沙門、梵志，具說此言：『波梨梵志子於大眾中說如此言：沙門瞿曇有大智慧，我亦有大智慧；沙門瞿曇有大威力，我亦有大威力；沙門瞿曇有大神足，我亦有大神足；沙門現一，我當現二；乃至沙門隨所現多少，我盡當倍。而今沙門瞿曇欲詣彼波梨子所，汝等眾人盡可詣彼。』時，波梨梵志在道而行，善宿見已，速詣其所，語言：『汝於毘舍離大眾中作如是言，沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇，隨所現神足多少，我盡當倍。瞿曇聞此言，今欲來至汝所，汝可速歸。』報言：『我當歸耳！我當歸耳！』作此語已，尋自惶懼，衣毛為竪，不還本處，乃詣道頭波梨梵志林中，坐繩床上，愁悶迷亂。」

The Buddha told the brahmacārin: "Then, after that night had passed, that Sunakkhatta put on his robes, took his bowl, and entered the city to beg for food. At that time, that Sunakkhatta spoke fully to many brāhmaṇas, śramaṇas, and brahmacārins in the city of Vaiśālī, saying: 'The brahmacārin Pāṭikaputta spoke these words in the midst of the great assembly: "The śramaṇa Gautama has great wisdom, and I too have great wisdom; the śramaṇa Gautama has great majestic power, and I too have great majestic power; the śramaṇa Gautama has great ṛddhi, and I too have great ṛddhi; if the śramaṇa displays one, I will display two; and so forth, however much or little the śramaṇa displays, I will double it all." And now the śramaṇa Gautama wishes to go to where that Pāṭikaputta is; all of you people can go there.' At that time, the brahmacārin Pāṭika was walking on the road. Sunakkhatta saw him, quickly went to where he was, and said to him: 'In the great assembly of Vaiśālī you spoke in this way: "The śramaṇa Gautama has great wisdom, and I too have great wisdom; and so forth, however much or little ṛddhi the śramaṇa Gautama displays, I will double it all." Gautama heard these words and now wishes to come to where you are. You should quickly return.' He answered: 'I will return! I will return!' Having said this, he immediately became terrified, the hair on his body stood on end, and instead of returning to his original dwelling, he went to the Pāṭika Brahmacārin Grove at the head of the road, sat down on a rope couch, depressed and bewildered."

The Buddha told the wanderer, “After the night had passed, Sunakṣatra put on his robe and took his bowl into the city to solicit alms. When Sunakṣatra reached the center of Vaiśālī, there were many priests, ascetics, and wanderers. He told them all this, ‘The wanderer Pāṭiputra has made this claim in a large crowd: “The ascetic Gautama has great wisdom. I have great wisdom, too. The ascetic Gautama has great power. I have great power, too. The ascetic Gautama has great miraculous abilities. I have great miraculous abilities, too … The ascetic will demonstrate one ability, and then I will demonstrate two … However many abilities that ascetic demonstrates, I will always demonstrate twice as many.” Now, the ascetic Gautama is going visit Pāṭiputra. Everyone here can visit him, too!’

“The wanderer Pāṭiputra was walking on the road. When Sunakṣatra saw him, he hurried to Pāṭiputra and said, ‘You made this claim in a large crowd at Vaiśālī: “The ascetic Gautama has great wisdom … However many abilities that ascetic demonstrates, I will always demonstrate twice as many.” Gautama has heard about it, and now he’s coming visit you. You ought to quickly return home.’

“He responded, ‘I’ll return! I’ll return!’ After saying that, he suddenly felt afraid for himself, and his hair stood on end, so he didn’t go back to his home. Instead, he went to the Wanderer Pāṭiputra’s Malabar Ebony Grove. There, he sat on a rope seat, feeling miserable and distraught.”

15.24

佛告梵志：「我於食後與眾多隸車、沙門、婆羅門、梵志、居士詣波梨子住處，就座而坐。於彼眾中有梵志名曰遮羅，時，眾人喚彼遮羅而告之曰：『汝詣道頭林中語波梨子言：「今眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：『梵志波梨於大眾中自唱此言：「沙門瞿曇有大智慧，我亦有大智慧，乃至瞿曇隨現神足多少，我盡能倍。」沙門瞿曇故來至汝林中，汝可來看。』」』於是，遮羅聞眾人語已，即詣道頭林語波梨子言：『彼眾多隸車、沙門、婆羅門、梵志、居士盡集在汝林，眾共議言：「梵志波梨子於大眾中自唱此言：『沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇現神足，隨現多少，我盡能倍。』瞿曇今在彼林中，波梨今者寧可還也。」』爾時，波梨梵志即報遮羅曰：『當歸！當歸！』作是語已，於繩床上轉側不安。爾時，繩床復著其足，彼乃不能得離繩床，況能行步至世尊所？

The Buddha told the brahmacārin: "After the meal, I went with many Licchavis, śramaṇas, brāhmaṇas, brahmacārins, and gṛhapatis to the dwelling place of Pāṭikaputta, and sat down on a seat. In that assembly was a brahmacārin named Cala. At that time, the multitude called that Cala and said to him: 'Go to the grove at the head of the road and say to Pāṭikaputta: "Now many Licchavis, śramaṇas, brāhmaṇas, brahmacārins, and gṛhapatis are all gathered in your grove. The multitude deliberates together, saying: 'The brahmacārin Pāṭika himself declared in the midst of the great assembly: "The śramaṇa Gautama has great wisdom, and I too have great wisdom; and so forth, however much or little ṛddhi Gautama displays, I can double it all."' The śramaṇa Gautama has purposely come into your grove; you may come and see him."' Thereupon Cala, having heard the words of the multitude, went at once to the grove at the head of the road and said to Pāṭikaputta: 'Those many Licchavis, śramaṇas, brāhmaṇas, brahmacārins, and gṛhapatis are all gathered in your grove. The multitude deliberates together, saying: "The brahmacārin Pāṭikaputta himself declared in the midst of the great assembly: 'The śramaṇa Gautama has great wisdom, and I too have great wisdom; and so forth, however much or little ṛddhi the śramaṇa Gautama displays, I can double it all.'" Gautama is now in that grove. Would Pāṭika not return now?' At that time, the brahmacārin Pāṭika replied to Cala: 'I will return! I will return!' Having spoken these words, he tossed and turned restlessly on the rope couch. Then the rope couch clung to his feet, so that he was unable to leave the rope couch, let alone walk to where the Bhagavat was.

The Buddha told the wanderer, “After eating, I went to Pāṭiputra’s dwelling, accompanied by many Licchavi ascetics, priests, wanderers, and householders. We prepared seats and sat down. There was a wanderer in the assembly named Cāla.

“A group of people called Cāla over to them and told him, ‘Go to Malabar Ebony Grove and tell Pāṭiputra this: ‘An assembly of many Licchavi ascetics, priests, wanderers, and householders has gathered at your grove. People in that assembly are telling each other, “The wanderer Pāṭiputra had announced in a crowd: ‘The ascetic Gautama has great wisdom. I have great wisdom, too … However many miraculous abilities that Gautama demonstrates, I will always demonstrate twice as many.’” The ascetic Gautama has come to your grove as a result. You can come and face him.’

“Hearing what they said, Cāla went to Malabar Ebony Grove and said to Pāṭiputra, ‘An assembly of many Licchavi ascetics, priests, wanderers, and householders has gathered at your grove. People in that assembly are telling each other, “The wanderer Pāṭiputra had announced in a crowd: ‘The ascetic Gautama has great wisdom. I have great wisdom, too … However many miraculous abilities that Gautama demonstrates, I will always demonstrate twice as many.’” The ascetic Gautama has come now to your grove as a result. Pāṭiputra, it would be best that you returned.’

“The wanderer Pāṭiputra replied to Cāla, ‘I’ll return! I’ll return!’ After saying this, he fidgeted uneasily on his rope seat. His foot became ensnared in the rope seat, and he couldn’t free it. How could he have gone to the Bhagavān?

15.25

「時，遮羅語波梨言：『汝自無智，但有空聲為言：「當歸！當歸！」尚自不能離此繩床，何由能得至大眾所？』呵責波梨子已，即還詣大眾所，報言：『我以持眾人聲，往語波梨子，彼報我言：「當歸！當歸！」即於繩床上動轉其身，床即著足不能得離，彼尚不能離其繩床，何由能得來到此眾？』爾時，有一頭摩隸車子在眾中坐，即從座起，偏露右臂，長跪叉手，白彼眾言：『大眾小待，我今自往將彼人來。』」

"Then Cala said to Pāṭika: 'You yourself have no wisdom, but merely make empty sounds, saying: "I will return! I will return!" You cannot even leave this rope couch; how can you reach the great assembly?' Having rebuked Pāṭikaputta, he returned at once to the great assembly and reported: 'Carrying the voice of the multitude, I went and spoke to Pāṭikaputta. He replied to me: "I will return! I will return!" Then he moved his body on the rope couch, but the couch clung to his feet so that he could not leave it. He cannot even leave his rope couch; how can he come to this assembly?' At that time, there was a Licchavi son of Tomara sitting in the assembly, who rose from his seat, bared his right shoulder, knelt with palms joined, and said to the assembly: 'Let the great assembly wait a moment; I will now go myself and bring that man.'"

“Cāla then said to Pāṭiputra, ‘You are ignorant, just saying these empty words, ‘I’ll return! I’ll return!’ Still, you can’t free yourself from this rope seat. How can you go to that large assembly?’

“After chastising Pāṭiputra, Cāla returned to the large assembly and reported, ‘I carried the assembly’s message to Pāṭiputra and told him. His response to me was ‘I’ll return! I’ll return!’” Then, he turned his body on that rope seat, and his foot was snared in the seat. He couldn’t free himself from it. He couldn’t free himself from the rope seat, so how will he come to this assembly?’

“There was then a Licchavi son named Dhūma in the assembly. He rose from his seat, adjusted his robe to bare his right shoulder, and knelt on his knee. With his palms together, he addressed the assembly, ‘I’m an insignificant servant to this great assembly. I’ll go and bring that man here.’”

15.26

佛言：「我爾時語頭摩隸車子言：『彼人作如是語，懷如是見，起如是慢，欲使此人來至佛所，無有是處。頭摩子！正使汝以革繩重繫，群牛共挽，至彼身碎，彼終不能捨如是語、如是見、如是慢，來至我所。若不信我言，汝往自知。』爾時，頭摩隷車子故往至波梨子所，語波梨子言：『眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：「梵志波梨子於大眾中口自唱言：『沙門瞿曇有大智慧，我亦有大智慧乃至沙門瞿曇現其神足，隨所現多少，我盡能倍。』瞿曇沙門今在彼林，汝可還歸。」』爾時，波梨子即報言：『當歸！當歸！』作是語已，於繩床上動轉其身，爾時繩床復著其足，彼乃不能自離繩床，況復行步至世尊所？

The Buddha said: "I then said to the Licchavi son of Tomara: 'That man has spoken such words, harbors such views, and has given rise to such arrogance; to wish to make this man come to where the Buddha is, is an absolute impossibility. Son of Tomara! Even if you were to bind him repeatedly with leather ropes and have a herd of oxen pull him together until his body broke to pieces, he could never abandon such words, such views, and such arrogance to come to where I am. If you do not believe my words, go and see for yourself.' At that time, the Licchavi son of Tomara went on to where Pāṭikaputta was, and said to Pāṭikaputta: 'Many Licchavis, śramaṇas, brāhmaṇas, brahmacārins, and gṛhapatis are all gathered in your grove. The multitude deliberates together, saying: "The brahmacārin Pāṭikaputta declared with his own mouth in the midst of the great assembly: 'The śramaṇa Gautama has great wisdom, and I too have great wisdom; and so forth, however much or little ṛddhi the śramaṇa Gautama displays, I can double it all.'" The śramaṇa Gautama is now in that grove; you may return.' At that time, Pāṭikaputta replied: 'I will return! I will return!' Having spoken these words, he moved his body on the rope couch. Then the rope couch again clung to his feet, so that he could not even leave the rope couch himself, let alone walk to where the Bhagavat was.

The Buddha said, “I told that Licchavi son Dhūma, ‘That man has made such statements, held such views, and created such pride. It isn’t possible to make this man come to the Buddha. Dhūma, even if you tied him tightly with a leather cord and pulled him with a herd of cattle, his body would be torn apart. He’ll never abandon such statements, such views, and such pride to come to me. If you don’t believe what I say, go and find out for yourself.’

“The Licchavi son Dhūma went to Pāṭiputra and said to him, ‘An assembly of many Licchavi ascetics, priests, wanderers, and householders has gathered at your grove. People in that assembly are telling each other, “The wanderer Pāṭiputra had announced in a crowd: ‘The ascetic Gautama has great wisdom. I have great wisdom, too … However many miraculous abilities that Gautama demonstrates, I will always demonstrate twice as many.’” The ascetic Gautama has come now to your grove. You can return home.’

“The wanderer Pāṭiputra replied, ‘I’ll return! I’ll return!’ After saying this, he turned uneasily on his rope seat, and it snared his foot. He couldn’t free himself from the rope seat, so how could he travel on foot to the Bhagavān?